(1)Maitreya said: 'The ultimate truth of that
what shows itself in the manifold as being indivisible, one should know
to be the infinitesimal particle [paramânu]
whose combination [into
material forms] creates illusion in man. (2)The
supreme
oneness
of
that
particle being present within
material bodies keeps its original form till the end of time, it is of
a
continual, unrivaled uniformity.(3)And
thus time, my best one, can be
measured by
the motion of the minutest and largest forms of combinations of
particles, of which the Supreme, unmanifest
Lord is the great force that controls all physical action.(4)Atomic
time
is
the
time
taken
by
an
infinitesimal
particle
in
occupying
[or
vibrating in] a certain
atomic space. The greatest of
time is the time taken by the existence of the complete of all atoms.

(5)Two
infinitesimal particles constitute an atom [an anu] and three
atoms make atrasarenu of which one is reminded by a beam of sunlight
falling through a lattice window
in which one sees something [a dust-particle] going up in the sky.(6)The
time
taken
by
the combination of three trasarenus is called a truthi [calculated as
1/16.875
of a second] of which one hundred are called a vedha. Three of
them are called a single lava.(7)The
duration of
three lavas equals one nimesha [±
0.53 second] and the time of three of them is called a kshana
[± 1.6 seconds], five of those make a kâshthhâ
[± 8 seconds] and a laghu consists of fifteen of
them
[± 2 minutes].(8)The
exact of fifteen of those laghus is
called
a nâdikâ [or danda, ± 30
minutes] and two of them make a muhûrta [about an hour]
while six to seven of them form one yâma [a quarter of a
light day or night] depending the human calculation [the season, the
latitude]. (9)The
measuring pot (water-clock) has the weight of six palas [14
ounces] and has a four mâsha [17 karats] golden probe
four fingers long covering a hole through which it fills with water
till next sunrise. (10)Four yâmas form the duration of
both the day and the night of the human being and fifteen days [of
eight yâmas each] make one pakshah [fortnight]
which measured is known as being either black or white [depending on
whether there is a full moon or new moon in it]. (11)The
aggregate of
such a 'day' and 'night' is called an ancestral [traditional and solar]
month with two of them forming a season. There are six of them
[resp.
'cold' or hemanta, 'dew' or s'is'ira, 'spring' or vasanta,
'warm'
or
grîshma, 'rainy' or varshâs and
'autumn' or s'arad, counting from December 22] corresponding to
the
movement of the sun going through the southern and northern sky.(12)This movement of the sun is
said to form one day of the demigods and is called a vatsara [a
tropical year] of twelve months. The duration of life of the human
being is estimated to be of a great number [a hundred] of those years
[see also the 'full calendar of order'].

(13)The infinitesimal particles and their
combinations, the planets, the
heavenly bodies [like the moon] and the stars, all rotate in the
universe, to return in a year in the
Almighty [cyclic order] of eternal of time.(14)We
speak about an orbit of
the sun, about an orbit of the other planets, the orbit of the stars
[in our galaxy
around Sagittarius A in the sky], the orbit of the moon oh
Vidura, and the orbit of the earth as being a single [but differently
named] year [resp. a celestial year, a planetary year, a galactic year, a
lunation and a tropical year]. (15)The
One
[Lord of Time] who differing from all that was created moves by the
name of Eternal Time, who by means of His energy in different ways
brings to life the seeds of creation and
who during the
day dissipates
the darkness of the living entities, should
be offered respect with attention for all His five different types of
years, so that one thus with one's offerings
brings about quality in one's material existence.'

(16)Vidura said:
'You pointed out the measure of time of the life periods of the
elevated living beings of the ancestors, the gods and the human beings.
Can you now, oh great sage, give a description of the time periods that
cover more than a millennium?(17)Oh
mighty
one
of
the
Spirit, you know the movements of the Supreme Lord in the form of
eternal time, for you in the control of your yogic command have the
eyes of a self-realized soul to see the entire universe.'

(18)Maitreya said:
'The four yugas [ages or millennia] called Satya, Tretâ,
Dvâpara and Kali together
take approximately 12.000 years
[or one mahâyuga] of the demigods [comprising
360 vatsaras each].(19)The
subsequent yugas starting with Satya-yuga are each respectively
four, three, two and one times 1.200 demigod years long. (20)Experts
say
that
the
transitional
periods
at
the
beginning
and
end
of
each
yuga
cover several hundreds of demigod years and that they are the millennia
[like the millennium we live in now] wherein all kinds of religious
activities take place. (21)The complete
sense of duty of mankind concerning its four principles of religion [of
satya,
dayâ,
tapas,
s'auca; truth, compassion, penance and purity] was during
Satya-yuga properly maintained, but
in the other yugas the principles gradually declined one by one
[first penance, then compassion, then purity]
with an increasing tolerance for irreligion. (22)Next
to
the
one
thousand [mahâ-]yugasthat, oh dear one, together constitute one day
of Brahmâ [of 4.32
billion years] of
the
external
reality
of
the
three
worlds
[the
heavenly,
svarga;
earthly, martya and
lower, pâtâla ones], there is also a night just as
long wherein
the Creator of the universe goes asleep.(23)Following
the
end
of
the
night
when
another
day
of
Lord
Brahmâ
begins, the
creation of the three worlds that in
its
totality
covers
the
lives
of
fourteen
Manus, starts
all over. (24)Each
Manu enjoys a time of
living of a little more than seventy-one [mahâ-]yugas.

(25)After the end of each Manu, the next one
appears as also simultaneously his descendants, the
seven sages, the God-conscious ones and the king of the demigods
[Indra]
together with all those who follow them.(26)This is Lord Brahmâ's
day to day creation wherein the lower animals, the human beings, the
forefathers and the gods wander around in the three worlds because of
their karma.(27)With the change of each Manu,
the Supreme Lord manifests His goodness in His different incarnations,
as the Manu Himself and as others, and thus unfolding His divine potencies He maintains this universe.(28)At the end of the day [of Brahmā] the Almighty Time
arrests its manifestation whereupon, with the complete whole fallen in
darkness, all living entities remain merged in silence. (29)The
sun,
the
moon
and
all
three
worlds
have
disappeared
from
sight
then, just as it happens during an ordinary night.(30)When
the life-spheres of the three
worlds are being set afire by the potency of the fire that emanates
from the mouth of Lord Sankarṣana [see 3.8: 3],
then sage Bhrigu and
others who are agitated by the heat move from the world of the saints
[Maharloka, the fourth world] to the world of the godly men [Janaloka,
the next world of the celibate saints].(31)Immediately after the onset of the
devastation of the three worlds all the seas will overflow
with excessive, violent winds and hurricanes pushing up the
waves.(32)Within
the
water
the
Lord,
who
in
His
mystical
slumber
with
closed
eyes lies down on the bed of Ananta,
is glorified by the
inhabitants of the worlds of the God-conscious people.

(33)Thus there
is
decline in the course of time
of these days and nights wherein his [Lord Brahmâ's] life comes
to an
end. [His life ends in a hundred years] just
like it happens with our lives,even though [in his case] it are a hundred of his years [together forming
two parârdhas or 2 times 155.5 trillion human years, see
also 3.9: 18].(34)The
first half of his lifetime called one parârdha has
passed
and now in this age we have begun with the second half.(35)The
superior
first
half
started
with
a
grand kalpa called the
Brâhma-kalpa
in which Lord Brahmâ manifested whom one knows as the [source of
the] Vedic sounds.(36)Thereafter,
at
the
end
of
the
Brâhma-millennium,
the
period
called
the
Pâdma-kalpa came into
being in which
the lotus of the universe sprouted from the Lord His navel. (37)The
present kalpa at
the beginning of the second half, oh descendant
of Bharata, is celebrated as the one of Vârâha in which the
Lord appeared
in the form of a boar [see also 1.3:
7].(38)The
time
measured
by
the
two
halves
of
Brahmâ's
life takes but a second for the beginningless,
unchanging
and unlimited Soul of the universe.(39)This
eternal time, beginning from the
atom up to the final duration of two parârdhas, is never capable
of controlling the Supreme Lord, it is the
controller of the ones identified with their body. (40)As a combination of the basic
elements and their
transformations this manifest
universe has expanded to a
diameter of half a billion [yojanas - a dynamic cosmic measure].
(41)
[The
space occupied by the infinitesimal particles of the primal ether, pradhâna] expanded to the tenfold [of the dimensions
of the therefrom condensating basic elements and their transformations] that
appearing like atoms entered to cluster into many other lower universes
[or galaxies].(42)That
cause of all causes [containing all the
universes] is said to be the
imperishable Absolute Truth, the
supreme abode of the direct,
personal manifestation of the Supreme Soul: Lord Vishnu.'

Maitreya said: 'The ultimate truth of that
what shows itself in the manifold as being indivisible, one should know
to be the infinitesimal particle [paramânu]
whose combination [into
material forms] creates illusion in man.

Maitreya said: 'The ultimate truth of what shows
itself in
the many as the indivisible, should always be seen as the atomic from
which the oneness of men is misunderstood. (Vedabase)

Text
2

The supreme oneness of that particle
being present within
material bodies keeps its original form till the end of time, it is of
a
continual, unrivaled uniformity.

Surely is, of the truth of physical bodies [of atoms]
that
keep the same form till the end of time, that which emancipates to the
Supreme ever composed into unlimited forms. (Vedabase)

Text
3

And thus time, my best one, can be measured by
the motion of the minutest and largest forms of combinations of
particles, of which the Supreme, unmanifest
Lord is the great force that controls all physical action.

And thus, to the subtle as well as the gross forms,
can time
be measured, my best, by the motion of the combination of atoms of
which the Supreme unmanifest Lord is the great force controlling all
physical action. (Vedabase)

Text
4

Atomic time is
the time taken by an infinitesimal particle in occupying [or vibrating
in] a certain atomic space. The
greatest of time is the time taken by the existence of the complete of
all atoms.

That eternal time of the atoms is ascertained by means
of
the entire aggregate of the space taken by the atoms in their non-dual
existence [their expansion], which is the supreme or great of [cosmic]
time. (Vedabase)

Text
5

Two
infinitesimal particles constitute an atom [an anu] and three
atoms make atrasarenu of which one is reminded by a beam of sunlight
falling through a lattice window
in which sees something [a dust-particle] going up in the sky.

Three times the double of two atoms becomes a hexatom
of
which one is reminded by what can be known to lighten up in the fluid
of one's eye [as a dust-particle], seeing it go up when one looks in
the sky. (Vedabase)

Text
6

The
time
taken
by the combination of three trasarenus is called a truthi [calculated as
1/16.875
of a second] of which one hundred are called a vedha. Three of
them are called a single lava.

The time formed by the combination of three hexatoms
[in
their expanding to the space they take] is called a truthi [calculated
as 1/1687.5 of a second] of which one hundred are called a vedha; the
three of them happen to be called but a lava. (Vedabase)

Text
7

The duration of
three lavas equals one nimesha [±
0.53 second] and the time of three of them is called a kshana
[± 1.6 seconds], five of those make a kâshthhâ
[± 8 seconds] and a laghu consists of fifteen of
them
[± 2 minutes].

The duration of three lava's is to be known as one
nimesha
[± 0.53 second] and the time of three of them is called a kshana
[± 1.6 seconds], five of those should be known as a
kâshthhâ [± 8 seconds] of which a laghu is the
fifteen of them [± 2 minutes]. (Vedabase)

Text
8

The exact of fifteen of those laghus is
called
a
nâdikâ [or danda, ± 30
minutes] and two of them make a muhûrta [about an hour]
while six to seven of them form one yâma [a quarter of a
light day or night] depending the human calculation [the season, the
latitude].

The exact of fifteen of those laghus is called a
nâdikâ [or danda, ± 30 minutes] and two of them make
a muhurta [about an hour] while six to seven of them form one
yâma [a quarter of a lightday or night] depending on human
calculation [the season, the latitude]. (Vedabase)

Text
9

The measuring
pot (water-clock) has the weight of six palas [14 ounces] and
has a four mâsha [17 karats] golden probe four fingers
long covering a hole through which it fills with water till next
sunrise.

The measuring pot (water-clock) has the weight of six
palas
[14 ounces] and has a four mâsha[17 karats] golden probe four
fingers long covering a hole through which it fills with water till
next sunrise. (Vedabase)

Text10

Four yâmas
form the duration of both the day and the night of the human being and
fifteen days [of eight yâmas each] make one pakshah
[fortnight] which measured is known as being either black or white
[depending on whether there is a full moon or new moon in it].

Four yâma's form the duration of both the day
and the
night of the human being and fifteen days [of eight yâma's each]
make one pakshah [fortnight] which measured is known as being either
black or white [depending on whether there is a full moon or new moon
in it]. (Vedabase)

Text11

The aggregate of
such a 'day' and 'night' is called an ancestral [traditional and solar]
month with two of them forming a season. There are six of them
[resp.
'cold' or hemanta, 'dew' or s'is'ira, 'spring' or vasanta,
'warm'
or
grîshma, 'rainy' or varshâs and
'autumn' or s'arad, counting from December 22] corresponding to
the
movement of the sun going through the southern and northern sky.

The aggregate of such a 'day' and 'night' is called an
ancestral [traditional and solar] month with two of them forming a
season of which there are six [resp. 'cold' or hentanta, 'dew' or
shirshira, 'spring' or vasanta, 'warm' or grishma, 'rainy' or varsha
and 'autumn' or sarad, counted from the 22 of dec.] according the
movement of the sun going through the southern and the northern sky. (Vedabase)

Text
12

This movement of
the sun is said to form one day of the demigods and is called a vatsara
[a tropical year] of twelve months. The duration of life of the human
being is estimated to be of a great number [a hundred] of those years
[see also the 'full calendar of order'].

This movement of the sun is said to form one day of
the
demigods and is called a vatsara [a tropical year] of twelve months.
The duration of life of the human being is estimated to be of a great
many of those years [see also the 'full calendar of order'].(Vedabase)

Text
13

The infinitesimal particles and their
combinations, the planets, the
heavenly bodies [like the moon] and the stars, all rotate in the
universe, to return in a year in the
Almighty [cyclic order] of eternal time.

The planets, the heavenly bodies [like the moon] and
the
stars all rotate along with the atoms in the universe completing their
orbits as a conclusion of years in the Almighty [or cyclic] of the
eternal of time. (Vedabase)

Text
14

We speak about an
orbit of the sun, about an orbit of the other planets, the orbit of the
stars [in our galaxy
around Sagittarius A in the sky], the orbit of the moon oh
Vidura, and the orbit of the earth as being a single [but differently
named] year [resp. a celestial year, a planetary year, a galactic year, a
lunation and a tropical year].

The orbiting around the sun of the earth and of the
other
planets as well, the orbiting of our stars [in our galaxy around
Sagittarius A in the sky] and also the orbiting moon is, o Vidura, thus
spoken of as being of one [and the same cakra- or scheduled
calendar-]year. (Vedabase)

Text
15

The
One
[Lord
of
Time]
who
differing
from
all
that
was
created
moves
by
the
name
of
Eternal
Time,
who by means of His energy in different ways
brings to life the seeds of creation and
who during
the
day
dissipates
the
darkness
of
the
living
entities,
should
be
offered
respect
with
attention
for
all
His
five
different types of
years, so that one thus with one's offerings
brings about quality in one's material existence.'

Unto the one [the sun] who in various ways gives life
to the
seeds of creation by His own energy and which, dissipating the darkness
during the day, is moving distinct from all other material forms in the
name of cyclic time - to which one's offers there is an increase of
material outcome - one should by all means exercise respect once in a
five years [like one does with leaping every four years]. (Vedabase)

Text
16

Vidura said:
'You pointed out the measure of time of the life periods of the
elevated living beings of the ancestors, the gods and the human beings.
Can you now, oh great sage, give a description of the time periods that
cover more than a millennium?

Vidura said: 'Given the traditional, divine and human
of the
final calculation in the measurement of the timeperiods of the lives of
all the supreme living entities, what would be the calculation of the
periods that take more than a millennium, o greatly learned one? (Vedabase)

Text
17

Oh mighty one of
the Spirit, you know the movements of the Supreme Lord in the form of
eternal time, for you in the control of your yogic command have the
eyes of a self-realized soul to see the entire universe.'

O mighty one of the Spirit, by dint of the eyes of
your
yogîc vision you are the one that in your self-realization does
see of eternal time the movements of the Supreme Lord in the form of
the entire universe.' (Vedabase)

Text18

Maitreya said:
'The four yugas [ages or millennia] called Satya, Tretâ,
Dvâpara and Kali together take approximately
12.000
years
[or
one
mahâyuga] of the demigods
[comprising
360 vatsaras each].

Maitreya said: 'The four yugas [ages or millennia]
called
Satya, Tretâ, Dvâpara and Kali take together approximately
12000 years [or one mahâyuga] of the demigods [which are
assigned360 vatsara's each]. (Vedabase)

Text19

The subsequent yugas
starting with Satya-yuga are each respectively four, three, two and one
times 1.200 demigod years long.

The subsequent yugas starting with satya-yuga each are
respectively four, three, two and one time 1200 demigod years long. (Vedabase)

Text20

Experts say that
the transitional periods at the beginning and end of each yuga
cover several hundreds of demigod years and that they are the millennia
[like the millennium we live in now] wherein all kinds of religious
activities take place.

Experts say that the transitional periods at the
beginning
and end of each yuga cover several hundreds of demigod years and that
they are the millennia [like the millennia we live in now] wherein all
kinds of religious activities take place. (Vedabase)

Text21

The complete
sense of duty of mankind concerning its four principles of religion [of
satya,
dayâ,
tapas,
s'auca; truth, compassion, penance and purity] was during
Satya-yuga properly maintained, but
in the other yugas the principles gradually declined one by one
[first penance, then compassion, then purity]
with an increasing tolerance for irreligion.

The complete sense of duty of mankind in its four
principles
of religion [of satya, dayâ, tapas, s'auca; truth, compassion,
penance and cleanliness] was during Sathya-yuga properly maintained,
but certainly in the other yugas the principles gradually declined one
by one with irreligion proportionately being more and more admitted. (Vedabase)

Text22

Next
to
the
one
thousand
[mahâ-]yugasthat, oh dear one, together constitute one
day of Brahmâ [of 4.32
billion years] of the
external reality of the three worlds [the heavenly, svarga;
earthly, martya and
lower, pâtâla ones], there is also a night just as
long wherein
the Creator of the universe goes asleep.

Apart from the one thousand [maha-]yugas for the three
worlds [the heavenly, svarga; earthly, martya and lower,
pâtâla ones] in the realm of the Absolute [Brahmaloka] that
for sure make one day of Brâhma [of 4.32 billion years], o dear
one, there is also a night just as long wherein the Creator of the
universe goes asleep. (Vedabase)

Text23

Following the end
of the
night when another day of Lord Brahmâ begins, the
creation of the three worlds that in
its
totality
covers
the
lives
of
fourteen
Manus, starts
all over.

Following the end of the night with the beginning of
another
day of Lord Brahmâ the creation of the three worlds begins again
in its totality covering the lives of fourteen Manus. (Vedabase)

Text24

Each Manu enjoys
a time of living of a little more than seventy-one [mahâ-]yugas.

Each Manu enjoys a time of living of a little more
than
seventy-one [maha- that is a set of four] yugas. (Vedabase)

Text25

After the end of each Manu,
the next one appears as also simultaneously his descendants, the
seven sages, the God-conscious ones and the king of the demigods
[Indra]
together with all those who follow them.

With the
ending of each Manu, the next one follows along with the flourishing of
his descendants, the seven sages, the god-conscious and the demigods
with all of the following after them. (Vedabase)

Text26

This is Lord Brahmâ's
day to day creation wherein the lower animals, the human beings, the
forefathers and the gods wander around in the three worlds because of
their karma.

All
these creations of the lower animals, the human beings, the ancestors
and the demigods belonging to the one creation of a day of
Brahmâ, are revolving through the three worlds appearing therein
in the cycles of their own fruitive activities. (Vedabase)

Text 27

With the change of each Manu,
the Supreme Lord manifests His goodness in His different incarnations,
as the Manu Himself and as others, and thus unfolding His divine potencies He maintains this universe.

In the
change of each Manu, the Supreme Lord manifests His goodness in His
different incarnations as the Manu Himself that maintains this universe
for the unfolding of the divine potencies. (Vedabase)

Text 28

At the end of the day [of
Brahmā] the Almighty Time arrests its manifestation whereupon, with the
complete whole fallen in darkness, all living entities remain merged in
silence.

Towards
the darkness only the relatively small portion of physical interest
facing the suspension of all manifestation merges by the eternal of
time and of that do the innumerable living entities remain silent at
the end of the day. (Vedabase)

Text 29

The sun, the moon and all
three worlds have disappeared from sight then, just as it happens during an ordinary night.

For sure
after that are all the realities of the three worlds that entered into
the night of Brahmâ, just as it is with an ordinary night,
without the glare of the sun and the moon. (Vedabase)

Text 30

When the life-spheres of the
three worlds are being set afire by the potency of the fire that
emanates from the mouth of Lord Sankarṣana [see 3.8: 3], then
sage Bhrigu and others who are agitated by the heat move from the world
of the saints [Maharloka, the fourth world] to the world of the godly
men [Janaloka, the next world of the celibate saints].

When the
life-spheres of the three worlds are being set afire by the potency of
the fire that emanates from the mouth of Lord Sankarshana [see 3-8:3],
then the sage Bhrigu and others who are agitated by the heat move from
the world of the saints [maharloka, the fourth world] to the world of
men [janaloka, the next world]. (Vedabase)

Text 31

Immediately after the onset of
the devastation of the three worlds all the seas will overflow
with excessive, violent winds and hurricanes pushing up the
waves.

Immediately
after
the
beginning
of
the
devastation
of
the
three
worlds
all
the
seas
overflow
with
the
agitation
of
violent winds and hurricanes that are
blowing the waves. (Vedabase)

Text 32

Within the water the Lord, who
in His mystical slumber with closed eyes lies down on the bed of Ananta, is glorified by the inhabitants of the worlds of the
God-conscious people.

In the
water there is on the seat of Ananta the Lord in His mystic slumber
with His eyes closed being glorified by the inhabitants of the worlds
of men. (Vedabase)

Text 33

Thus there
is
decline in the course of time
of these days and nights wherein his [Lord Brahmâ's] life comes
to an
end. [His life ends in a hundred years] just
like it happens with our lives,even though [in his case] it are a hundred of his years [together forming
two parârdhas or 2 times 155.5 trillion human years, see
also 3.9: 18].

Thus in
the course of time there is decline through these days and nights of
ending His [Brahmâ's] life just like it is with our lives,
although it takes a hundred years [to him: two parârdha's or 2
times155.5 trillion years, see also 3-9:18]. (Vedabase)

Text 34

The first half of his lifetime
called one parârdha has passed
and now in this age we have begun with the second half.

The
first half of the duration of His life called one parârdha has
now passed and surely in this age we have begun with the second half. (Vedabase)

Text 35

The
superior first half started with a grand kalpa called the
Brâhma-kalpa
in which Lord Brahmâ manifested whom one knows as the [source of
the] Vedic sounds.

In the
beginning of the superior first half there was a millennium named the
Brahmâ-kalpa in which the great was manifested whereupon Lord
Brahmâ and the known sounds of the Veda appeared. (Vedabase)

Text 36

Thereafter, at the end of the
Brâhma-millennium,
the period called the
Pâdma-kalpa came into
being in which
the lotus of the universe sprouted from the Lord His navel.

And
thereafter at the end of the Brahmâ-millennium came into being
what is called the Pâdma-kalpa in which from the Lord His navel
the lotus of the universe sprouted. (Vedabase)

Text 37

The present kalpa at
the beginning of the second half, oh descendant
of Bharata, is celebrated as the one of Vârâha in which the
Lord appeared
in the form of a boar [see also 1.3:
7].

This
current millennium at the beginning of the second half is factually
celebrated, o descendant of Bharata, as the one of Vârâha
in which the Lord appeared in the form alike that of a hog [see also
1-3:7].(Vedabase)

Text 38

The time measured by the two
halves of Brahmâ's life takes but a second for the beginningless,
unchanging and unlimited Soul of the universe.

This
eternal time of the two halves of Brahmâ's life is but a second
compared to the unchanging, unlimited and surely beginningless Soul of
the universe. (Vedabase)

Text 39

This eternal time, beginning
from the
atom up to the final duration of two parârdhas, is never capable
of controlling the Supreme Lord, it is the
controller of the ones identified with their body.

This
eternal time beginning from the atom up to the final duration of two
parârdha's, for sure is never the [real] controller; it is only
capable to exercise control as Lord of the earth over those who are of
body-consciousness. (Vedabase)

Text 40

As a combination of the basic elements and their transformations this
manifest universe has expanded to a diameter of
half a billion [yojanas - a dynamic cosmic measure].

Along
with the transformation of the elements the henceforth united
manifestations expanded outside covering with a universe of half a
billion. (Vedabase)

Text 41

[The space occupied by
the infinitesimal particles of the primal ether, pradhâna] expanded to the tenfold [of the dimensions
of the therefrom condensating basic elements and their transformations] that
appearing like atoms entered to cluster into many other lower universes
[or galaxies].

Enlarged
up to ten times these units [or the secondary elements] that like atoms
entered into it evidently came together and clustered with oneother
into huge universes [or galaxies]. (Vedabase)

Text 42

That cause of all causes
[containing all the universes] is
said to be the
imperishable Absolute Truth, the
supreme abode of the direct,
personal manifestation of the Supreme Soul: Lord Vishnu.'

That is
said to be the infallible supreme cause of all causes, the supreme
abode of the Maintainer and without doubt the original incarnation of
the person of the Universal Mind [Mahâ-Vishnu].' (Vedabase)